English
English version ‘One who receives Upasampada (full ordination) must also be qualified. One under the age of twenty is not allowed to receive Upasampada; even if received, it is not valid. If there is no Karmacarya (ordination master), or only two Karmacaryas, or three or even many Karmacaryas, Upasampada is not allowed. ‘If the one giving ordination or the Karmacarya is hidden and not present, Upasampada is not allowed. Even if the quorum of ten monks is met, if one is hidden and not present, or the one receiving ordination is not present, Upasampada is not allowed. If a large boundary is established outside the Sima (boundary), only a small boundary is established, Upasampada is not allowed. If the Karmacarya, the Sangha, and the one receiving ordination are mutually inside and outside the boundary, Upasampada is not allowed. There are thirteen types of people who are not allowed to act as Karmacarya or receive Upasampada: if a layperson who has taken the Upasaka (male lay devotee) vows violates one of them, or one who has taken the Astanga-sila (eight precepts observed for a day and night) violates one of them, or one who has taken the Sramanera (novice monk) ten precepts violates one of them, such a person, even if they later become a monk, cannot receive ordination and cannot act as Karmacarya. The second is if a monk or layperson violates the pure conduct of a Bhikkhuni (female monastic), they cannot act as Karmacarya. The third is if, for the sake of clothing and food, they shave their head and wear the kasaya (robes), pretending to enter the Sangha and participate in the Sangha's activities, such a person cannot act as Karmacarya. The fourth is if a follower of another religion ordains in the Buddha's Dharma, and later becomes tired of the path, does not renounce the precepts and leaves, and returns from the other religion wanting to be in the Dharma, the Buddha does not allow this person to be in the Sangha and cannot act as Karmacarya. The fifth is a Pandaka (one of impaired gender) cannot act as Karmacarya. The sixth is one who kills their father. The seventh is one who kills their mother. The eighth is one who sheds the blood of a Buddha. The ninth is one who kills a living Arhat (one who has attained the highest state). The tenth is one who breaks the harmony of the Sangha. The eleventh is a non-human who transforms into a human, called a non-human. The twelfth is an animal that transforms into a human. The thirteenth is one with two genders ( उभयव्यञ्जन ). These thirteen types of people are not qualified to act as Karmacarya. Why? Because these people have no precepts.’ Vinaya-matrka Sutra, Volume 1 Taisho Tripitaka Volume 24, No. 1463, Vinaya-matrka Sutra Vinaya-matrka Sutra, Volume 2 Name of translator lost, now appended to the Qin record ‘In the case of a Bhikkhuni (female monastic) sending a messenger to receive ordination, only one woman was allowed to do so when the Buddha was alive. The reason she was allowed was simply because...’ --------------------------------------------------------------------------------
Chinese
此女颜容挺特世所无比，若往者恐恶人抄略，是故佛听。今时若有如是比者，可得遣使受戒，其余一切要现前得具，不现前不得。 “师法受具中，除憍昙弥五百诸女，其余一切不得师法受具。 “上受具中，除尊者摩诃迦叶苏陀耶，其余一切不得建立善法上受具。 “若男子女人其性调善，慧亦明了，无有诸难，得受具足。复有三人不得受具：一不自称字；二不称和上字；三不乞戒。此三种人不得受具；与此相违得受具足。复有五人可受具足：一成就丈夫；二不负债；三不是人奴；四年满二十；五父母放出家。是五种人得受具足。复有五处，白四羯磨受戒满足。何者五？一者和上；二者阿阇梨；三众僧具足；四性调顺；五诸根具足无诸障碍。是名五处受戒满足；与五人相违不得受具。复有二人不听受具：一者有业障；二者龙变为人。若先不知与受戒，后时知应摈出众。先知，不应与受戒。如上十三比类应广知。复有一人不应受具，此身上忽生白色，生已复灭。若先知，不应与受具。若不知已受具竟，后时虽知，不应驱出众。 “云何为业？思业、行业、可思业，故思业非可思业。可受业不可受业、少受业多受业、已受业未受业、色业非色业、可见业不可见业、有对业无对业、圣业世间业， 现代汉语译本： ‘这位女子的容貌非常出众，世间罕有，如果让她自己前往，恐怕会被恶人掳掠，因此佛陀允许（特例）。现在如果还有像这样的情况，可以派使者去让她受戒，其余一切情况都要当面才能受具足戒，不能当面就不能受。 ‘在师法受具（通过尼师作为戒师受戒）的情况中，除了乔昙弥（Mahaprajapati Gautami，佛陀姨母）和五百位女子，其余一切都不得通过师法受具。 ‘在上受具（通过比丘僧团再次受戒）的情况中，除了尊者摩诃迦叶（Mahakasyapa，佛陀十大弟子之一）和苏陀耶（Sudinna），其余一切都不得建立善法上受具。 ‘如果男子女人天性调顺善良，智慧也明了，没有各种障碍，就可以受具足戒。又有三种人不得受具足戒：一是不自报姓名；二是不称呼和尚（Upadhyaya，戒师）的姓名；三是不乞戒。这三种人不得受具足戒；与此相反的情况就可以受具足戒。又有五种人可以受具足戒：一是具有丈夫的性功能；二是不负债；三不是别人的奴隶；四是年满二十岁；五是父母允许出家。这五种人可以受具足戒。又有五个条件，通过白四羯磨（通过四次宣告的羯磨法）受戒才能圆满。哪五个条件？一是和尚（Upadhyaya，戒师）；二是阿阇梨（Acarya，教授师）；三是僧众具足；四是天性调顺；五是诸根具足没有各种障碍。这称为五个条件具足才能受戒圆满；与这五种人相反的情况不得受具足戒。又有两种人不听许受具足戒：一是有业障；二是龙变化成人。如果先前不知道就为他们授戒，后来知道了就应当驱逐出僧团。如果先前知道，就不应当为他们授戒。如以上十三种情况应当广泛了解。又有一种人不应当受具足戒，此人身上忽然生出白色，生出后又消失。如果先前知道，就不应当为他授具足戒。如果不知道已经授戒完毕，后来即使知道，也不应当驱逐出僧团。 ‘什么是业？思业、行业、可思业，所以思业不是可思业。可受业不可受业、少受业多受业、已受业未受业、色业非色业、可见业不可见业、有对业无对业、圣业世间业。
English
English version: 'This woman's appearance is exceptionally outstanding, unparalleled in the world. If she were to go alone, there is a risk of her being abducted by evildoers. Therefore, the Buddha permitted (an exception). Now, if there are similar cases, messengers can be sent to have her ordained. For all other cases, full ordination must be received in person; it cannot be done without being present. 'In the case of ordination through a female preceptor (ordination by a female monastic), except for Mahaprajapati Gautami (Buddha's aunt) and the five hundred women, all others are not allowed to receive full ordination through a female preceptor. 'In the case of higher ordination (re-ordination by the Bhikkhu Sangha), except for Venerable Mahakasyapa (one of the Buddha's ten great disciples) and Sudinna, all others are not allowed to establish the higher ordination of good Dharma. 'If a man or woman is naturally harmonious and virtuous, and their wisdom is clear, and they have no obstacles, they may receive full ordination. Furthermore, there are three types of people who may not receive full ordination: one who does not state their name; two who does not call out the name of their Upadhyaya (preceptor); and three who does not request ordination. These three types of people may not receive full ordination; those who are the opposite of these may receive full ordination. Furthermore, there are five types of people who may receive full ordination: one who is a complete man; two who is not in debt; three who is not a slave; four who is at least twenty years old; and five whose parents have permitted them to leave home. These five types of people may receive full ordination. Furthermore, there are five conditions under which ordination is fulfilled through the white four karmas (through the karma procedure of four announcements). What are the five? One is the Upadhyaya (preceptor); two is the Acarya (teacher); three is a complete Sangha; four is a harmonious nature; and five is complete faculties without any obstacles. These are called the five conditions for complete ordination; those who are the opposite of these five types of people may not receive full ordination. Furthermore, there are two types of people who are not allowed to receive full ordination: one who has karmic obstacles; and two who is a dragon transformed into a human. If they are given ordination without prior knowledge, they should be expelled from the Sangha when it is later discovered. If it is known beforehand, they should not be given ordination. The above thirteen categories should be widely understood. Furthermore, there is one type of person who should not receive full ordination, one on whose body white color suddenly appears, and after appearing, disappears again. If it is known beforehand, they should not be given ordination. If ordination has already been completed without knowledge, they should not be expelled from the Sangha even if it is later discovered. 'What is karma? Thought karma, action karma, thinkable karma, therefore thought karma is not thinkable karma. Receivable karma, unreceivable karma, little receivable karma, much receivable karma, received karma, unreceived karma, form karma, formless karma, visible karma, invisible karma, resistant karma, non-resistant karma, holy karma, worldly karma.' --------------------------------------------------------------------------------
Chinese
现身受业、生受业、后受业，趣恶业、趣天业、趣涅槃业。有三业，一切诸业摄在其中：白业、白第二业、白第四业。复有四业：非法作业、法作业、群共作业、业齐集作业。复有四种业：有比丘群业、共作非法羯磨齐集业、共作非法羯磨群共业、作法羯磨齐集业。作法羯磨，此中非法业、群共业，诸比丘不应作。非法业、齐集业，此二业不应作。法业、群品业，亦不应作。法业、齐集业，此二业应作，吾所听之。此中有三种应当知：一者白业；二者摈罚业；三非白非摈罚业。云何名为白业？白已剃发受沙弥戒，乃至大比丘戒亦先白后受。若不听，不得受比丘法。一切皆如是。若有所作，要白众僧，听得，不听不得作，是故名为白业羯磨。云何名为摈罚羯磨？若有比丘不顺佛语，或自白僧或他白僧，僧集随其罪轻重，众诃责摈出。或有人摈罚，罪负未讫更重作之，众僧亦更重诃责。如此之类皆名摈罚业也。云何名为不白不摈罚？若有比丘，僧差营房舍，此业非白亦非摈罚。又复此人，僧初与羯磨立作营房人，是亦非白非摈罚。是业名为非白非摈罚。又复解羯磨非一。如羯磨亡比丘物，此羯磨非白非摈罚，是故有异。受功德衣羯磨亦如是。如结大界羯磨、净地羯磨，如此等不在白摈罚羯磨也。 “复有二种羯磨： 现代汉语译本 现身受业（指今生所受的业）、生受业（指来生所受的业）、后受业（指更久远的未来所受的业），引向恶道的业、引向天道的业、引向涅槃的业。有三种业，一切诸业都包含在其中：白业（善业）、白第二业（更好的善业）、白第四业（最好的善业）。 又有四种业：非法作业（不符合佛法的行为）、法作业（符合佛法的行为）、群共作业（僧团共同的行为）、业齐集作业（业力成熟时共同显现的行为）。又有四种业：有比丘僧团的业、共同作出非法羯磨（僧团事务）的齐集业、共同作出非法羯磨的群共业、作出合法羯磨的齐集业。作出合法羯磨，这其中非法业、群共业，诸位比丘不应该做。非法业、齐集业，这两种业不应该做。法业、群品业，也不应该做。法业、齐集业，这两种业应该做，我所听闻的就是这样。 这里有三种应当知道：一是白业（清净之业）；二是摈罚业（驱逐惩罚之业）；三是非白非摈罚业（非清净也非驱逐惩罚之业）。 什么叫做白业呢？剃发后禀白受沙弥戒，乃至受大比丘戒也是先禀白后接受。如果不被允许，就不能接受比丘法。一切都是这样。如果有所作为，要禀白众僧，允许了才能做，不允许就不能做，因此称为白业羯磨（通过禀白而进行的僧团事务）。 什么叫做摈罚羯磨呢？如果有比丘不听从佛的教导，或者自己禀白僧团，或者他人禀白僧团，僧团聚集起来根据其罪行的轻重，进行呵责并驱逐出去。或者有人被驱逐惩罚，罪责还没有结束又再次犯错，众僧也再次进行呵责。像这样的都叫做摈罚业。 什么叫做不白不摈罚呢？如果有比丘，僧团委派他去管理房舍，这种行为不是白业也不是摈罚业。还有，僧团最初通过羯磨（僧团事务）指定这个人作为管理房舍的人，这也不是白业也不是摈罚业。这种行为叫做非白非摈罚。 还有解除羯磨也不是一样的。比如羯磨（僧团事务）中丢失了比丘的物品，这种羯磨不是白业也不是摈罚业，所以是有区别的。接受功德衣的羯磨也是这样。比如结大界羯磨（划定僧团活动范围）、净地羯磨（净化土地），这些都不在白业和摈罚羯磨之中。 又有两种羯磨：